A short taster of Lucy Winketts excellent new book:

Our Sounds is our Wound

The Archbishop of Canterbury’s Lent Book   by Lucy Winkett

 

Sound is also a powerful metaphor for describing our relationship with God. From the description of Creation in Genesis and the beginning of John’s Gospel, the action of God has been expressed in sound. Trying to describe the beginning of the earth’s life, Jews and Christians have said that God speaks, and Christians offer the metaphor of God as eternal Word. God therefore has a voice, but no one seriously believes what this means God also has a larynx. All language that we see about God is metaphor, in the sense that God is beyond description or language, even though we keep trying to use it. And perhaps because we can’t see sound, and God is invisible, the world of sound has proved a rich source of metaphoric descriptions of the presence and activity of God.

It is an embodied incarnational theology that helps us listen for the signs of our own times, to try to understand what we reveal about ourselves to one another and to God, and to try to discern the presence of the God of peace as we take account of the cacophony of modern life in a noisy world. (page 8)

One of the wonderful things about a getting to know a new place is the discovery of new places to walk and relax…. I have recently been discovering how the River Thames shapes the life of Windsor -

Windsor began as a Saxon village. Windsor’s name is believed to be a corruption of the Saxon words ‘windlass Oran’ meaning a bank with a windlass. After the Saxons founded the settlement it grew into a town because of its position by a river. In those days it was expensive to transport goods by land. It was cheaper to transport them by river. The Thames was an important artery between London and the heart of England. It was inevitable that a town would grow up on the site of Windsor.

By the time of the Domesday book (1086) Windsor was a small town it probably had a population of only a few hundred, which seems very small to us but settlements were very small in those days. A typical village only had about 100 to 150 inhabitants. William the Conqueror took Windsor as his own property. There was already a royal palace in the town. Windsor was near a forest were the king could go hunting and it was near a river which could be used for transport so the king liked it.

The original settlement was at Old Windsor but William built a castle on an escarpment at Clewer. Windsor Castle would have a large staff of defenders and servants and provided a market for the townspeople’s goods. So it stimulated the growth of Windsor. Soon the townspeople began to move to be nearer the castle and a new settlement grew up around it. At first Windsor castle was made of wood but in the 12th century it was rebuilt in stone. Windsor castle was strengthened and improved by Henry II (1154-1189) and Henry III (1216-1272).

In 1901 the population of Windsor was about 9,500. It was a small town dominated by the castle. In 1932 Sir Eric Savill laid out 35 acres of gardens. The new gardens were named after him. The King George V Memorial was erected in 1937. St Georges Chapel was restored in 1922-23. In 1992 Windsor Castle suffered a fire. However by 1997 the damaged had been repaired.

At the beginning of World War II it was assumed Windsor would be safe from bombing as it was not a manufacturing centre. Many evacuees were sent to the town but most of them soon went home. However Windsor was not entirely spared by the Germans.

Windsor has never been a manufacturing centre. Today industry in the town is dominated by tourism and by banking and finance. There are also computer companies and a pharmaceuticals industry. However many of the people in Windsor commute to Slough or London.

The Household Cavalry Museum opened in 1964. In 1974 local government was reformed and Windsor was joined with Maidenhead. King Edward Court was built in 1979. Royal Station shopping centre was built in 1997. Today the population of Windsor is 29,000.

The Via Positiva is a spirituality of pleasure and delight in creation, of falling in love with life. It is the way we see most clearly in the wonder and discovery of young children, stretching their imaginations and intellect, exulting in their bodies, sharpening their senses, leaping to meet all the possibilities of life and growth.

But just as we come to birth and wholeness and light, so we also come inevitably to death and brokenness and darkness, to the crack. And we walk the Via Negativa, the negative way. We walk through the valley of the shadow of death, This is the way of letting pain be pain, of letting silence be silence, of letting nothingness be nothingness. Where there was gain, not these is loss, where there was fullness, now there is emptiness, where there was height, now there are the depths. ‘Out of the depths have I cried unto thee, O Lord.’ Many of the psalms are the voice of this walking the Via Negativa. It is the way of embracing the shadow, of acknowledging our brokenness, our faultline, our sin, the wrong choices we made and their consequences.

It is stupid to deny the pain of the crack. It is the pain of bereavement, of failure, of humiliation, of rejection. It is often the pain of doubt, of despair, of fear. But at the bottom of the crack, in the deepest darkness, a strange thing happens. We discover, slowly and painfully, that the bottom, which felt endless, is there. Eventually we stop falling. We actually discover that it is holding us up or, like a dark sea we have fallen into, we are floating, and it is carrying us along. We suddenly find that there is the tiniest patch of solid ground under our feet. We take a tentative step-and the ground bears our weight. We begin to be able to see in the darkness-and our other senses sharpen. We hear more acutely. We begin to understand things we previously had not. In a curious way, we know the truth of words someone once said to me, ‘sometimes, the darkest times are the richest’.

Struggles to Love  The Spirituality of Beatitudes By Kathy Galloway (page 117-118)

Dementia ‘losing out’ to cancer in funding stakes Each dementia patient costs the economy £27,647 each year Dementia now costs the UK economy twice as much as cancer but gets a fraction of the funding to find causes and cures, a report seen by the BBC shows. For every one pound spent on dementia research, 12 times that sum goes on investigating cancer, figures from the Alzheimer’s Research Trust indicate. Bridging this gap is urgent, it says, particularly given the numbers with dementia are much higher than thought.

With 821,884 sufferers, dementia costs the UK £23bn annually, the report says. If research leads to a cure for Alzheimer’s and other dementias, annual saving to the UK economy would be equivalent to hosting the London Olympics twice, or funding every British university for three years Rebecca Wood, Alzheimer’s Research Trust Smart Thinking: Cheating Dementia The number of sufferers is 15% higher than had been estimated, according to the Dementia 2010 report, and the trust says it will now pass the one million mark before 2025.

 The annual burden on the economy meanwhile is 35% higher than the previous calculations of £17bn. Researchers from the University of Oxford compared the cost of caring for a person with dementia to the cost of dealing with cancer, heart disease or stroke – the three main causes of death in the UK. Shouldering the burden As well as immediate health care expenses, they looked at the costs of social care, unpaid carers and productivity losses. Every dementia patient, they found, costs the economy £27,647 each year – nearly five times more than a cancer patient, and eight times more than those with heart disease.

It was the costs met by unpaid carers and incurred by long-term institutional care – rather than expenses shouldered by the NHS – that pushed up the burden of dementia. But they also found that the costs of these conditions appeared to bear little relation to the respective amounts invested by government and charities in research into causes, treatment and prevention. With nearly £600m a year, cancer research funding was 12 times that of the £50m devoted to dementia, while heart disease received three times as much. Only stroke research received less. They calculated that for every person with cancer, £295 is spent on research, compared with just £61 for each person with dementia.

 Donation dilemma The researchers believe the fact that a larger proportion of the cost of caring for cancer and heart disease falls on the NHS, rather than the individual and their family, goes some way to explaining the discrepancy in government funding for research. Cancer and heart charities have also tended to be larger than those devoted to dementia. But our own perceptions of this disease – one which primarily strikes in old age – may influence what we are prepared to donate, the researchers suggest.

 ”Many of us know people who have had cancer or heart disease but have been successfully treated and survived, so there is a perception that something can be done, and that more research will allow even more to be done,” says Alastair Gray, professor of health economics at the University of Oxford and author of the report. “In contrast there are no cures for dementia at present; there are not even many ways of delaying it or slowing it down, so there may well be a feeling of inevitability surrounding it. However the lack of of effective treatments is surely an argument for devoting more effort to research, not less.”

Rebecca Wood, head of the Alzheimer’s Research Trust, said the true economic impact of dementia “had been ignored for too long. This report shows that dementia is the greatest medical challenge of the 21st Century”. “If research leads to a cure for Alzheimer’s and other dementias, annual saving to the UK economy would be equivalent to hosting the London Olympics twice, or funding every British university for three years.” If we could just delay the onset of dementia by five years, we’d be able to save huge amounts

Andrew Ketteringham Alzheimer’s Society Michelle Mitchell, charity director for Age Concern and Help the Aged, said the disease was not going to go away and it was of “paramount importance” that the research was funded now. Andrew Ketteringham, of the Alzheimer’s Society, said: “We’ve got a lot of catching up to do and a lot of investment to do. And if people say, ‘Well, how can we afford that?’, I say, ‘Well, we can’t afford not to do that.’ “If we could just delay the onset of dementia by five years, we’d be able to save huge amounts.”

 But Care Services Minister Phil Hope said that by next year the government would be investing nearly £1bn in health research. “This money is awarded to the best quality research for any health condition, including dementia. “I have set up a new ministerial group which will drive forward research into the causes, cure and care of dementia and help dementia researchers get more access to funding. This group will hold its first meeting later this month. “I have also just appointed a new National Clinical Director for Dementia, Professor Alistair Burns, to provide leadership across the whole dementia strategy and help bring up standards of dementia care across the country.”

All-powerful Father,
Christ your Son became man for us
and was presented in the temple.
May he free our hearts from sin
and bring us into your presence.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God for ever and ever. Amen

 All-powerful Father,
Christ Your Son became man for us
and was presented in the temple.
May he free our hearts from sin
and bring us into your presence.
We ask this through our Lord Jesus Christ, Your Son
who lives and reigns with You and the Holy Spirit
one God forever and ever.
Amen

Prayer for Candlemas

Lord God, you are the source of everlasting light.
Your son, our beloved Lord Jesus
was presented in the temple 40 days after his birth.
He was recognised by Simeon and Anna,
and welcomed as the promised Messiah.
May we like them, behold the glory of the Lord Jesus.
Grant that we may stand before you
with hearts cleansed by your forgiving love.
May we serve you all our days
and make your name known
as we worship you as our Lord.
So may we come by your grace
to eternal life .

Amen.


The Hebrew word hesed in the Old Testament, which is most often translated  as mercy, is in fact a word that is so rich in meaning that we cannot adequately contain it in English. It holds within it qualities of love, faithfulness, kindness and solidarity. It has been expressed in various translations as ‘loving kindness’, as ‘steadfast or constant love’.

Other words in the new Old and New Testaments seeking to express this quality contain a range of meaning that includes grace, motherliness, compassion, forgiveness.

In was this last, forgiveness, that I-and I imagine others-most commonly associate with the mercy of God. And yet in the Bible, mercy is even greater than forgiveness. It is the whole activity of God in our lives: a forgiveness that does not bind us to living with what we cannot live with, but releases us from bondage to our past; it is a grace that does not look for repayment, but goes on giving generously and lovingly to ‘good’ and ‘bad’ alike; it is healing that accepts us all our brokenness, and requires only our admission of wound and offence to meet us.

 And I saw that this great quality of mercy was embodied in Jesus in compassion and solidarity.

 

We’ve all been there. We may well have been part of a group that gets infected by this kind of a mood and attacks collectively. Not, of course, that we would ever do anything life trying to throw someone off a cliff. But a little character assassination, a bit of damning with faint praise, a few buckets of cold water thrown on someone’s enthusiasms will work wonders. Because most of us do not have the inner confidence that allowed Jesus to stride through the threatening crowd with authority. We are fairly fragile creatures, especially when it comes to risking a new thought ot an innovative idea. We can so easily demoralised, discouraged, undermined.

Yet, in reality, all that we are ever asked to do is to be open, not closed, to the possibility of change and novelty and risk. It is not required of us that we deny our cautious, even fearful, feelings. They are a necessary framework to weigh up the value of the new information. It is more that we need to put them to one side, and not act them out, to reserve judgement until we have given fair hearing, have really listened to what is new. That also requires of us that we stretch out imaginations somewhat, to visualize not just the worst possible scenario (always easier to do from entrenched territory), but also the best possible one. And it is very rarely anyway that we are challenged to throw away all our dearly held beliefs and practices.

Struggles to Love  The Spirituality of Beatitudes By Kathy Galloway (pages 17 &18)

A book review that appeared in last weeks Church Times

Death: Our Future

Christian theology and funeral practice

Edited by: Peter C. Jupp

November 2008; Epworth Press; Paperback; 300pages; £25.00;

ISBN:  9780716206385

   
   

 

In an age dominated by consumerism, the physical and the ideals of strength and youth, it takes courage and imagination to embrace our limitations and human frailty. On our life course all of us have to find our way through to live with and manage hope and suffering, well being and dying. These things belong together and make life paradoxical, challenging, painful and wonderful.

If you wanted a guide to stimulate and challenge then this collection of essays is an excellent resource and guide. The focus is the funeral but the essays ask us to think differently about how we die, how we mark death, how we grieve and how we support mourners. In a carefully edited collection of twenty three essays we are offered a wealth of information, wisdom and insight.

 Many modern studies of death fail to address the contemporary context of funerals and ignore the scholarly and professional studies which would enhance their practical value. These essays also give voice to the experience of people who are in daily contact with the realities of death.
Within the Christian Churches and beyond, public attitudes to death and to funeral practice have changed significantly; academic studies on human mortality and the disposal of the dead have mushroomed; and several ethical issues concerning human mortality have both dominated headlines and engaged Government and legal attention. Given this context, this is a book for its time – it assesses developments over the last ten years and presents them in a way that will engage, inform and equip Christians for facing dying, death, bereavement, funerals and memorialisation.

Sections in the book include: the context of funeral ministry today, modern dying and modern bereavement, the theology of death, modern practices of cremation and burial, liturgical developments and regional perspectives on funeral practice.

It remains to be seen whether the Christian Churches will continue to have such a hold over the conducting of funerals as the effects of decline and secularisation impinge. There are already signs of a change in this area, not least from some clergy who do not see this ministry as a ‘mission’ priority. There are also some important questions about how far the language of theology connects with the experience of those who grieve. We underestimate the gaps and the oddly privatised nature of our grammar. I hope that this book will be widely read and used as a springboard for further prayer and action. It is a model of excellence in writing.

 

The word ‘transformation’ literally means ‘across forms’. It has a sense of something over or beyond, or on the other side of existing forms. To walk the Via Transformativa is to struggle to find new forms to hold our creativity, new ways to touch the heart. It is the challenge that faces artists of all kinds; it is the greatest single task facing politicians; it is the vocation of all who lead and enable worship for others; and the imperative for all people of goodwill who want to care in practical, enabling, respectful ways. The struggle for transformation is hard work, as known by anyone who has ever tried to write a poem, learn to play a musical instrument, or master a foreign language. It requires discipline, imagination, endurance, and self-sacrifice. It demands courage, the capacity to receive criticism and learn from one’s mistakes, and the ability to live with failure. And of all the struggles for transformation in life, perhaps the most demanding is parenthood. After creativity, after birth, comes parenting. To nurture and cherish; to allow dependence and to encourage independence; to learn when to hold on and when to let go; to accept without condition, and yet to set parameters and guidelines; and to go on doing it for the rest of your life-these are the transformative tasks of parenthood, and they require all the qualities above, and more.

Thomas Aquinas (1225–1274) lived at a critical juncture of western culture when the arrival of the Aristotelian corpus in Latin translation reopened the question of the relation between faith and reason, calling into question the modus vivendi that had obtained for centuries.

This crisis flared up just as universities were being founded. Thomas, after early studies at Montecassino, moved on to the University of Naples, where he met members of the new Dominican Order. It was at Naples too that Thomas had his first extended contact with the new learning. When he joined the Dominican Order he went north to study with Albertus Magnus, author of a paraphrase of the Aristotelian corpus.

Thomas completed his studies at the University of Paris, which had been formed out of the monastic schools on the Left Bank and the cathedral school at Notre Dame. In two stints as a regent master Thomas defended the mendicant orders and, of greater historical importance, countered both the Averroistic interpretations of Aristotle and the Franciscan tendency to reject Greek philosophy.

The result was a new modus vivendi between faith and philosophy which survived until the rise of the new physics. The Catholic Church has over the centuries regularly and consistently reaffirmed the central importance of Thomas’s work for understanding its teachings concerning the Christian revelation, and his close textual commentaries on Aristotle represent a cultural resource which is now receiving increased recognition.

Prayer of St. Thomas Aquinas

Grant me, O Lord my God,
a mind to know you,
a heart to seek you,
wisdom to find you,
conduct pleasing to you,
faithful perseverance in waiting for you,
and a hope of finally embracing you.

Amen.

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